The Height of Israels Heathenish Idolatry, Section 2 · Chapter 9
CHAP. IX. Deuilliſh and Popiſh Policies for the corrupting of the will, affections and outward ſenſes.
2. Popiſh policies for the corrupting the affections of men.BVt now ſee further how this aduantage is followed by Hereticall and Popiſh Seducers, which they hauehave from the corruption of our nature. For as formerly they more directly ſet vponupon the vnderſtanding with Paralogiſmes and other deluſions; ſo they would alſo wooe the Miſtris by the Maid, they would deceiue Adam by his wife Eue, and with the Philiſtims, politickely get and hire Dalilah to lull Sampſon aſleepe that he might be taken captiue; that is, by the affections and outward ſenſes of the body they ſeeke to corrupt and blind, yea to captiuate and bind the iudgement. This was the Deuils policy when he indeed bewitched the firſt Adam by his wife Eue, whoſe eyes he firſt pleaſed,Gen. 3.5.6. whoſe affections he firſt tickled before he either, by himſelfe preuailed ouer her, or by her ouer her husband. And this was his deuilliſh and politique attempt, when he ſet vponupon the ſecond Adam, our bleſſed Sauiour Ieſus Chriſt. Firſt, he ſpeakes to our Sauiours eies,Matth. 4.8.9. for he taking him vp into an exceeding high mountain, ſhewed him all the kingdomes of the world, and the glory of them. And by this ſight preſented to the eye, hee would tickle his affections, ſaying, All theſe will I giuegive thee; thus doth he flatter him with faire promiſes, before he tels him what he deſires of him; for his fetch was, thus to get our Sauiour to fall downe and worſhip him. Which is doneBut particularly the popiſh practiſe herein and imitation of their father appeares in their, firſt, abuſing; ſecondly, polluting; thirdly, pleaſing the affections and ſenſes of men.
1. By abuſing them.Firſt, how do they abuſe mens affections, when in their perſwaſions to popery, they lay the ground-worke thereof on that naturall louelove and affection which men beare to their kindred, fathers and forefathers? for hereon they ground a moſt peſtilent perſwaſion to entertaine the louelove of their errors for and with the louelove of their perſons. What ſay they, do you thinke that all your forefathers who liued and died in popery, are damned? hauehave ye not more charitable conceits of them then ſo? if then you hauehave, why doe you not follow their ſteps? Thus hauehave ſome Popiſh parents vponupon their death-bed, charged their childrens louelove with an obedience to their laſt command, which was, that they ſhould alſo liue and die in the ſame religion, and this is the chiefe reaſon which ſome of them can giuegive of their faith, as in experience I hauehave found.
Thus alſo, he is no Gentleman that is no Papiſt, whereas God knowes, men, how noble ſoeuer, neuer ceaſe to bee Gentlemen in Gods account till then: for then indeed doe they ceaſe alſo to be men*See Lactant. Inſtit. lib. 2. de Orig. erroris cap. 1. fine. Ipſi ergo ſibi renunciant, ſeque hominum nomine abdicant, qui non ſurſum aſpiciant, ſed deorſum. & cap. 2. fine., when they beginne ſo ſlauiſhly to ſubiect themſelues to man, yea to caſt themſelues downe before and vnderunder Images of earth and mettall, whereas God and Nature hath giuen vntounto man an erected face and countenance to looke in his deuotions to heauen the place and ſeat of Gods glory.
VponUpon the like ground, when they finde any vntractable through too much prejudice, they labour to temper him with their plauſible conuerſation, winding themſelues into credit, reputation, louelove, &c. thus to gaine ſome intereſt and poſſeſſion in the hearts and affections of ſuch as they would ſeduce. All this while not a word muſt be ſpoken of Religion, as if that were no part of the errand. Euen thus, ſaith a worthy Obſeruer,D. Hall in his Quo vadis? Sect. 16. hauehave wee ſeene an Hawke caſt off at an Heron-ſhaw, to looke and flye a quite other way, and after many careleſſe and ouerly fetches, to towre vp vntounto the prey intended. All this is, that at leaſt for louelove of their perſons, the poyſon of their after-perſwaſions may be loued, taken and digeſted. For now hauing got themſelues the reputation of a ſweet ingenuitie, and delightfull ſociableneſſe, opportunitie is found to beſtow ſome witty ſcoffes vponupon thoſe parts of our Religion which lye moſt open to aduantage, and ſo from them with many proteſtations of louelove warily and by degrees, to other points.
Thus eſpecially are our Engliſh Gentlemen who croſſe the ſeas, wooed and dealt withall by their inſinuating countrimen ſmooth Papiſts, who, vponupon notice formerly giuen them, expect and waite their comming.
Now contrariwiſe, eſpecially among their owne, and with others alſo, the Teachers and Louers of the Truth, are both ſecretly, and alſo openly and impudently traduced, calumniated, and euill ſpoken of, that ſo the truth they preach and profeſſe may be diſtaſted, by reaſon of that prejudice, which mens naughty affections hauehave conceiued againſt their perſons. Euen thus did the falſe apoſtles of old deale,… Cor. 10.10.12 who vainly vaunting, and commending themſelues, did withall vilifie S. Paul, and ſpeake of him to the people, as of a bragging fellow, who ſeemed terrible a farre off by his letters, but yet being preſent, was but weake, and his ſpeech contemptible. It were infinite to relate particularly what ſlaunders and vile imputations are laid vponupon Proteſtants and true profeſſors; ſo that calumniations, lies, ſlanders, falſhood, are now one chiefe pillar of Popery, on which it ſtands. It is the Popiſh practiſe (if not doctrine) Calumniare audacter, ſemper aliquid haerebit; lay on load, wound them in their good names, calumniate and charge them falſly: for what though the wound be cloſed and cured, yet ſome ſcarre will euer remaine, there will bee ſome or other to beleeue it.Relation of Religion, Sect. 30. Thus, as is obſerued, they ſuborne poſt-men to write the Legends of Proteſtants, that afterwards they might cite them as approued authors and hiſtories, as is euident in the liues of Caluin and Beza, written by their ſworne enemy Bolſeck (the twice baniſhed and thrice runnagate Friar and Phyſitian) who being by their ſide requeſted to write thus, is in their writings alledged as Canonicall. Now this they gaine by ſuch ſlaunders, they put the party ſlaundered to iuſtifie and proue the negatiue, which in Logicke is made alwayes very difficult, and often impoſſible; which yet if he be notable directly to doe, the other triumphs, as in a matter of infallible truth and victory. But as bare deniall doth not alwayes cleare a man, ſo ſhould not a bare accuſation, eſpecially of an enemy, bee taken as ſufficient to condemne him: for then, as Iulian anſwered Delphidius, who ſhall be found guiltleſſe? Surely few that hauehave enemies, as all good men hauehave.
Againe, whereas corrupt affections and manners,2 By polluting the affections. partly of their owne nature, partly by Gods iuſt iudgement, cauſe error in minde and vnderſtanding, ſo that where the will is inclined to euill, there the minde is bent to falſhood: behold how Satans bawds goe about to bewitch mens affections, and pollute them, by corrupting and inclining them to ſinne, that ſo the iudgement may conceiue of things, not as they are in themſelues, but as they appeare through the falſe glaſſe of affections, which not onelyonly raiſe vp fogges and miſts to blinde the iudgement, but alſo plead mightily for what they affect.
It is obſerued by ſome, that ſo many bookes of bawdry and ribaldry, as are by Popiſh factors of purpoſe tranſlated out of Italian into Engliſh, doe turne more from the truth at home, then their contentious bookes abroad. For our Engliſh becomming once Italionated, are by that meanes effeminated, and conſequently Satanized. Such bookes in what language ſoeuer, muſt needs proue exceeding prejudiciall to the chaſtitie both of body and of minde, and of the minde becauſe of the body.
I wonder what ſound iudgement in religion could that Archbiſhop of Beneuentum Bartholomaeus de la Caſa, and the Popes Nuncio at Ʋenice be of, who wrote & publiſhed that booke which he entitles, De arte diuina, Of the diuine Art, yet being indeed, De arte Sodomitica, of the art of Sodomie, being written in the commendation of that moſt vnnaturall ſinne. And what ſound mindes can they hauehave that delight eyther in that booke, or in that ſinne, or any other of like nature?Rom. 1.27.28. Surely we cannot imagine but God giues ſuch ouer to a reprobate minde, ſo that it is no hard conqueſt to make myriads of ſuch to be Romiſh proſylites and conuerts: and ſuch indeed are the greateſt part of their conuerts, none or few of very good affections, but ſuch as eyther take or, from that religion, ſeeke liberty to the fleſh. Howſoeuer if they finde them not ſuch, there ſhall not ſometimes want their endeuour to make them ſuch, by the meanes aforeſaid, or otherwiſe.
Wee reade our owne times prophecied of, and wee ſee the truth of the Prophecie with our eyes, whereby wee are told of a ſort of men which creepe into houſes, 2 Tim. 3.6.7.and lead captiue ſilly women laded with ſinnes, and led away with diuers luſts, euer learning, and neuer able to come to the knowledge of the truth. Out of which words for our purpoſe we note, firſt, that corrupt and ſinfull affections are enemies and hinderances to the truth of God; ſecondly, wee note a double fetch of politique ſeducers. The firſt, to take the aduantage of the wils corruption, and of our muddy affections, thereby to dimme and obſcure the cleare ſight of the iudgment: which they do, not in women onelyonly, but in men alſo of womaniſh affections. The ſecond is, that they beginne with women the weaker ſexe, and with the weakeſt of that ſexe, ſilly and ſimple women, whom as they ſeduce, ſo do they vſe as inſtruments to ſeduce men by them. Now this is a deuilliſh fetch firſt practiſed by the deuill, who in deceiuing Adam by his wife Eue, hath thus ſet a copy to ſuch his ſchollers as are of the Schoole and Synagogue of Satan. See how it was ſampled by Balaam, who not able to bewitch the Iſraelites by his ſorceries, yet by his wicked counſell hee did.Numb. 31.16. Much euill by women. For as Moſes tels vsus, Women (namely the women of Moab,) cauſed the Children of Iſrael, through the counſell of Balaam, to commit treſpaſſe againſt the Lord in the matter of Peor, that is, by entiſing them to carnall copulation, they drew them on to ſpirituall fornication, to Idolatry,Pſal. 106.28. and to ioyne themſelues vntounto Baal Peor, and to eate the ſacrifices of the dead. Numb. 25.1.2.This leſſon it ſeemes was all taken out by ſome in the Church of Pergamus, Reu. 2.14.that held the doctrine of Balaam, who taught Balac to caſt a ſtumbling blocke before the children of Iſrael, to eat things ſacrificed vntounto Idols, and to commit fornication. 1 King. 11.3.4.Euen thus did Salomons wiues turne away his heart after other gods. For as Nehemiah told the Iewes that had married wiues of Ammon,Nehem. 13.26. and of Moab, ſtrange women cauſed him to ſinne.
And certainly there was a myſtery in it, that women were the Deuils propheteſſes among the Heathen, by whom alſo, as by Pythia, he gaue forth his Oracles. Yea in all ages of the Chriſtian Church we ſhall finde women ſtronglieſt infected with error, and the greateſt abetters thereof; ſo that deprauation of religion hath often beene hatched in and by their mariages, and errors and hereſies hauehave grown ſtrong in their nurſeries. Conſtantia widow of Licinius, and ſiſter to Conſtantine the great, being corrupted with the blaſphemy of Arrius, got her brother to call home Arrius from baniſhment. So Iuſtinia mother to the Emperor Ʋalentinian got the Arrians a Temple at Millan. So Eudoxia perſwaded her husband Theodoſius to fauour Eutiches his faction againſt the Orthodoxe teachers: and ſo was Arcadius ſeduced by his ſiſter Eudoxia. And had not Simon Magus his Helena, and Apelles his Philumena? and hauehave not other heretiques their ſeuerall women, whom firſt of all they animated with the ſpirit of error?
Inſtances and particular examples in our owne times and neighbour Nations would be odious. Yet this we may ſay ſafely, and experience ſhewes vsus as much, that many are hooked in to imbrace Popery, by vnfortunate mariages with women popiſhly affected: there is ſeldome any marrying of ſuch, vnleſſe men be firſt married to their Religion, and the Whore of Rome. Howſoeuer, though they be no Papiſts before, yet doubtleſſe curtaine Sermons preuaile much with many to make them ſo.
If it be asked why eſpecially the Deuill and his factors make ſo much vſe of women in this kind, and why they chuſe them as apter for their purpoſe and end: the anſwer is, Becauſe that ſexe being carried more by affection then by iudgement, is Firſt, eaſie to bee deluded, through the credulity, curioſity, infirmity and ſimplicity of their ſexe; through the want, firſt, of iudgement and wiſedome to ſee and auoid the ſleights of Satan; ſecondly, of power to reſiſt, and as it is the eaſilier miſled, ſo the hardlier reclaimed; as the weaker to reſiſt by reaſon, ſo the ſtronger to perſiſt in wilfulneſſe: new fangled in their opinions as in their attire, louing nothing that is vulgar,Dallington in his Inference vponupon Guicciardines Digreſſion. no not the truth, as one pithily notes. Secondly, becauſe that ſexe is more fit and apt to delude, by mouing, perſwading, and intiſing of men, who the more willingly often ſuffer themſelues to become their ſpoile, for their iudgements, that they might be maſters of the others affections. Beſides, women rule more in the hearts of Children in diuers regards, then the fathers; which the popiſh ſort of ſeducers are wiſe enough to obſerue and make vſe of:Idem ibid. for they know that fathers doe but prouide for them, but mothers feed them; fathers are auſtere, the mother indulgent; fathers hauehave the awe, mothers the louelove; fathers hauehave the eye, but mothers the heart; from whom with their milke they ſucke this veriuice, wherewith the teeth of many great families are ſet on edge, and whereby within theſe few yeares their number is increaſed here among vsus exceedingly, eſpecially in theſe Northren parts of England. This being the danger, (though I know godly Matrons ſhould inſtruct their children in godlineſſe and Religion, as alſo Chriſtianly aduiſe their husbands with all humility, yet) God by his Apoſtle, will not ſuffer a woman to teach, 1 Tim. 2.11.12.(I ſuppoſe publickly) nor to vſurpe authority ouer the man, but to bee in ſilence, and to learne in ſilence with all ſubiection. And hee reproues the Church of Thyatira for ſuffering the woman Ieſabel, Reuel. 2.20.which called her ſelfe a Propheteſſe, to teach and to ſeduce his ſeruants to commit fornication, and to eate things ſacrificed vntounto idols.
To conclude, in a word, the whole body of popery (as it is popery) is in the reſpect laſt ſpoken of, a Seducer, and a forcible, though a ſilent, ſolicitor of mans will and affections to ſinne, and conſequently to error, while their whole doctrine almoſt opens a window thereunto. For, to giuegive an inſtance, when men may hauehave abſolutions from any ſinne whatſoeuer for a certaine, and that a very ſmall price and piece of mony, (as all ſinnes are valued and rated in their bookes of taxes) who then that is of vnmortified and vnregenerate affections, (as we are all naturally) would not, yea doth not, take liberty to ſinne ſecurely, as knowing beforehand how and at what price hee may redeeme it; or at the worſt, that his ſatisfaction is to be but temporary either in this life, or in their imagined Purgatory? This doubtleſſe is, though an inward and not acknowledged, yet a powerfull motiue with many luſtfull young men and women, and with many who louelove liberty, to become Papiſts, and ſo to captiuate their iudgements in matters of religion to the wils of others, when they ſee that popery for the practiſe of it is but a very outſide of Chriſtianity, and a meere formality of deuotion, which they can eaſily performe, by ſaying ouer their beads, &c. And when they ſee that not the deuouteſt Papiſt, yea not a Papiſt in Chriſtendome euer prayeth dayly with his family, or ſings but a Pſalme at home, (as not taking themſelues ſo ſtrictly tied) yea when they ſee, that the Lords day is no where vnderunder the iuriſdiction of Rome duely kept, nor ſcarce any Commandement; the breach of which being made vp, and amends made with a croſſe, a drop of holy water, or a little money, as is ſaid: Certainely this religion muſt needs be pleaſing to a carnall man, and the way of outward faſhionableneſſe in religion and inward liberty of heart cannot but ſeeme faire to nature, and winne many to walke in it.
In the third place therefore,3. By pleaſing them. popiſh religion being thus moſt agreeable to our corrupt nature, and ſo inclining to ſenſuall, ſee what variety of baites this Church of Rome hath to pleaſe men, and to ſolicite the affections and wils of all ſorts of men, of what affection, condition, or age ſoeuer. Here wee ſhall find a play-fellow for eueryevery ſenſe, Church-muſicke for the eare, fine pictures and glorious ſhewes for the eyes, and ſo forth. Here is for the ambitious and aſpiring, pompe and magnificence waiting on the Cardinals and Prelates; for baſe and ſordid ſpirits, the orders of Friars Capuchins and Feuillants inuiting to their fellowſhip. Loues any man eaſe and belly-cheare? this may be hoped for, if turning popiſh, he can get into the Popes kitchin, into an Abbay or Priorie, or ſuch other place which is richly indued with lands and reuenues. But if any ſhall rather like to liue as a Beggar, hee hath foure orders of begging Friars to ioyne himſelfe vntounto (where yet vnderunder colour of being poore, hee may poſſeſſe all things) If you affect ſolitarineſſe, you hauehave the Hermites; if to keepe company, the conuentuall Monkes: if you bee deſirous of knowledge, you hauehave the Ieſuites that profeſſe it; if of ignorance, you hauehave the ignorant Friars which hauehave made a vertue of ignorance. Doth auſterity and ſhew of mortification like any man? at Rome you hauehave couents of cloiſtered Monkes wonderfull for their auſterity; if laſciuiouſneſſe and reuelling, you hauehave the common Stewes hard by; on the one ſide of the ſtreet, a cloiſter of Virgins, on the other, a ſtie of Curtezans with publike permiſſion. And thus, in effect, are theſe varieties of recreations, exerciſes and profeſſions, (which all of purpoſe are ſo ſorted to rauiſh all mens affections, and to fit and pleaſe each humour) decyphered by a worthy writer of our times,Peter du Moulin. See alſo, Relation of Religion, Sect. 13. and in our common cauſe, who though he louelove our Nation, yet is he not of it. Who yet addeth, that there are none in popery, euen to little children of 6. or 7. yeares old, but ſhall hauehave ſome thing or other which ſhall content them. There are certaine feaſts of purpoſe for them, as the feaſts of S. Catherin, and S. Nicholas, when they are clad in gay apparell, when they are led about in proceſſion, and hauehave little painted images giuen them to beare in their hands. A pretty deuice, betimes to bind the affections of children to them.
Thus againe for diſcontented minds they hauehave their preferments; and for the buying of mens conſciences, rewards are propoſed to ſuch as ſhall relinquiſh the Proteſtant profeſſion, and turne to theirs, as in Auſburie, where they ſay there is a knowne price for it of ten Florens a yeare. Their religious orders are made to ſerue for this purpoſe, among others. Such as in their diſcontented humours, either through croſſes in their eſtate, or ſome notable diſgrace, or other miſcarriage of themſelues, can finde no other place of repoſe, reſolue then to goe Friers, as they terme it; Yea, Relation of Religion, Sect. 10.whoſoeuer by his monſtrous blaſphemie, or other like villanie, hath deſerued all the tortures and deaths in the world, ſaith mine Author, if, (before the hand of iuſtice lay hold vponupon him) he voluntarily profeſſe himſelfe a Capuchin or Hermite, or of ſuch like ſtrict order, the Pope forbiddeth any further purſuit, as thinking his voluntary perpetuall penance ſufficient, and in this manner is the greateſt ſort of their gentry Capuchins, for ſo are the moſt of the order by birth.
What notable policy is this, of this wiſe, though viperous generation, by theſe varieties of baits, to draw fiſh of all ſorts to their nets! Theſe muſt not bee thought to bee among them, as it may be in other places of the world, by caſualty, without order or of neceſſity; but more purpoſely▪ as being ſorted into great parts, into ſeuerall profeſſions, countenanced and honoured many wayes. Now certainly this alſo is policy learned from Satan, whom wee may obſerue to hauehave made vſe of mens inclinations, whether of nature and complexion, or through the current and ſway of the times, to frame Religion among them in time according to their inclinations.
Thus the Chaldeans, who gaue themſelues much to the inquiſition of Nature, and view of the heauens,Peucerus de diuinationum gen…ribus. turned their religion into Philoſophy and worſhipping of the creatures. The Aegyptians being by nature or cuſtome ſuperſtitiouſly affected,foreign & foreign ▪ and giuen to the ſearch of myſteries, fell at the length to moſt groſſe ſuperſtition, and to Magicall Arts. The Grecians who naturally are witty,foreign. inuectiue and contentious, turned their religion into vaine diſputations and allegories. Thus the Romanes, who naturally are ambitious and aſpiring, framed and formed their religion (both before and now alſo ſince our Sauiours time) according to their politicall Empire and Monarchie. The Germanes now (as indeed generally all men) louing liberty, if not licence, Philip. Melan…. in locis Manl….turne their religion accordingly into liberty, licentiouſneſſe, and carnall ſecurity. The Schoolemen hauing addicted themſelues much to the ſtudy of Philoſophy, hauehave tempered their religion and their iudgements accordingly, and framed them much what according to Ariſtotles Ethickes.
And thus hath Religion beene ſwayed in all ages, (Satan taking his aduantage from mens naturall corruption and inclinations) according to mens humours and affections: which being obſerued by the diſciples of Satan, is more purpoſely made vſe of, that each inclination and humour might receiue content in Popery. And herein their policy paſſeth, for whereas in the former inſtances, religion degenerated onelyonly, or chiefly, according to the particular inclinations of each country and nation, it is otherwiſe in Popery, which is compacted of infinite contrarieties, all tending to entertaine the ſeuerall humours of men, that ſo finding what may pleaſe their owne priuate humours, they may like better of Popery which affords them that content. For here is multitude of ceremonies for the ſuperſtitious; high honour from the Cardinals hat and Popes triple crowne, for the ambitious and aſpiring; voluptuouſneſſe, for the diſſolute; knowledge, profeſſed by the Ieſuits, for the louers of it; prayer, for the deuout; workes of piety, for the charitable, and other like varieties formerly named. This pleaſing then of mens affections, is one politique meanes, beſides all the former, whereby Popery is euen yet in many places daily increaſed.
To theſe others might be added, which they cannot hide from the eyes and obſeruation of the wiſe; but becauſe this depth of Satan is bottomleſſe, as reaching to hell it ſelfe, we ceaſe to ſearch further into it, as hauing already beene drawne on further then at the firſt we intended.
Theſe are the deuilliſh policies of ſuch as would ſeduce the ſoules of men from the truth of God, whereby yet, as they deceiue, ſo are they deceiued, being thoſe very deceiuers which S. Paul ſo long ſince hath warned vsus of.2 Tim. 2.13. For behold, while they are playing their feates, you may, as it were, ſee Satan looking ouer their ſhoulders, ſetting them alſo, and heartning them on, and by them working his owne purpoſes: hee being the grand-deceiuer deceiues both, and laughes to ſee the deceiuer deceiued by himſelfe. Yet if you pleaſe to looke vp higher, you may ſee God the Great Maſter of this game and tragicke-comedy, who by his infinite wiſdome (being as it were the Poet) contriued, purpoſed the being of each thing, and from eternitie diſpoſed of them, you may, I ſay, ſee him ruling, ouer-ruling, and diſpoſing the actions of them all; ſo that while eueryevery one workes for himſelfe and for his owne end, he makes vſe of all for his owne glory, either in the iuſt condemnation of them that periſh, whether they be deceiuers or deceiued, or the ſaluation of his choſen,Ezek. 14.9, 10, 11 1 Cor 11 19. who thus are proued and approued. On him then and on his onelyonly word wee are to depend for direction. Yet are wee alſo wiſely to obſerue and take notice of the policies of enemies, which when we know, wee are to take heed of, leſt Satan ſhould get an aduantage againſt vsus, for, ſaith the Apoſtle,2 Cor. 2.11. wee are not ignorant of his deuices. The ſame Apoſtle ſaith of ſeducers. They ſhall proceed no further, 2 Tim. 3.9.for their follie ſhall be manifeſt to all men. Where we may note, the reaſon why ſeducers ſo long and ſo much preuaile, is from mens ignorance of their follie, madneſſe and plots. Wee may iuſtly then bewaile the eſtate of the commoner ſort of Papiſts, (for others, they are iuſtly hardned) whoſe eyes are blinded ſo that they can neither ſee the ſophiſmes & trickes by which they are deluded, nor yet the euidence and onelyonly rule to iudge both of truth and falſehood, Gods ſacred word in the Scriptures, which word tels vsus what Paſtors and Teachers we are to hearken vntounto, namely to ſuch as Chriſt gaue at his aſcenſion, and ſtill giues, to make vsus perfect men in him, and that we henceforth ſhould be no more children, Epheſ. 4.1….toſſed to and fro, and carried about with eueryevery winde of doctrine by the ſleight of men, and cunning craftineſſe whereby they lie in wait to deceiue. The remedie he giues vsus is double in the next verſe; the firſt is, to ſpeake or follow the truth in louelove, And ….otherwiſe we may feare to be giuen ouer to ſtrong deluſion, 2 Theſſ 2.10.11and to hauehave our portion with them that periſh, becauſe they receiued not the louelove of the truth that they might be ſaued. This louelove of God and his truth, is made a note of a true profeſſor, whom God by falſe prophets doth proue whether he louelove the Lord with all his heart or no. The ſecond is,Deut. 13.2.3. to grow vp into him in all things which is the head, euen Chriſt. For, as it is in the ſame chapter ſaid, by him and by his miniſterie, we may become perfect men, Verſe 13.and attaine to the meaſure of the ſtature of the fulneſſe of Chriſt. In Chriſt then there is a fulneſſe, and from him we hauehave a fulneſſe. Therefore I conclude with the Apoſtle S. Paul, Coloſſ. 2.3 4. And verſes 8.9.10.that in Chriſt are hid all the treaſures of wiſdome and knowledge: And this I ſay, leſt any man ſhould beguile you with entiſing words.